The Departure.
Foreseeing the welcome in store for him, Mohammad could not do otherwise than claim the assistance of some influential citizen. Halting at the cave of Mount Hira, he sent Zayd to find a protector. After two rebuffs at the hands of Al Akhnas and Sohail, who excused themselves, Zayd approached Muta'm bin Adiyy who, consenting to take the responsibility on himself, armed his serving-men and posted them in the precincts of the Ka'bah. Brought back by Zayd, Mohammad was then enabled, thanks to the escort of this little army, to make the seven ritual circuits before returning to his dwelling.
THE NOCTURNAL JOURNEY AND ASCENSION
"Al-Isra," the Nocturnal Journey, and "Al-Miraj" the Prophet's Ascension, have given rise to innumerable debates between the doctors of Islam. Some think that this miraculous journey was really, physically accomplished; whilst others, relying on the most accredited traditions—among which is that of Ayishah, Abu Bakr's daughter and Mohammad's favourite wife—maintain that Mohammad's soul alone undertook the journey, and that it should only be looked upon as a veracious vision such as frequently came to the Prophet in his sleep.
One night, the twenty-seventh of the month of Rabi'-ul-Awwal, the angel Jibra'il, upon whom devolved the duty of directing the heavenly bodies, was ordered by the Almighty to increase the moon's brilliancy by adding a part of the sun's radiance; and that of the stars by a share of the moon's brightness, so that the firmament that night should be resplendent with light. The Angel was then to descend to where Mohammad was sleeping, and carry him up to Allah through the seven zones of Heaven.
Quoth the Prophet: "I was in a deep sleep when Jibra'il appeared to me, bringing Al-Buraq, the Prophet's usual mount. This animal ressembled none to be found on earth. His size was greater than that of an ass; less than that of a mule. His coat was more dazzlingly white than snow; he had the face of a man, but was dumb. Great wings like those of a bird allowed him to rise in the air and career through space. His mane, tail, feathers and breast-piece were studded with priceless precious stones that sparkled like myriads of stars.
"I got on his back and, in a twinkling, he carried me from the "Masjidu'l-Haram" to the "Masjidu'l-Aqsa" (i.e. the Sacred Makkan Temple to the faraway Temple of Jerusalem). I alighted and fastened his bridle to the ring used by the Prophets. A man appeared in front of me, offering a cup of milk and a cup of wine. I drank the milk and refused the wine. Jibra'il, who had accompanied me without outstripping me or allowing me to outrun him, approved what I had done. 'If thou hadst preferred wine to milk,' he told me, 'thy people would have preferred Error to Truth.'"
After visiting the Temple, the Prophet climbed up the "Sakhrah," the Sacred Rock (on which now stands the marvellous dome of the Mosque of Umar) which bowed down in his honour and also so as to enable him to remount Al-Buraq. Still led by his celestial guide, he continued his journey by ascending through the Heavens.
We need not copy the descriptions of this Ascension, or "Miraj," in every detail. Many writers, particularly the Persians, have given a free rein to their imagination in this connection, whilst others, more serious, such as Ibn-i-Hisham, Ibn-i-Sad and Abul Fida, are content to set forth an extremely simple narrative. We shall only mention Mohammad's meeting with the Prophets known before him: Abraham, Moses and Jesus; then his visit to the Paradise of Believers, where the gardens honoured him by giving out sweet odours and his halt in Hell, destined to receive Unbelievers, where the flames congealed when he went along.